Chicahuaxtla Triqui: “cover over” (a figure of speech which is also employed in Hebrew, but which in many languages is not acceptable, because it implies “hiding” or “concealment”)
Warao: “not being concerned with him clean your obonja.” Obonja is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions” (source: Henry Osborn in The Bible Translator 1969, p. 74ff. See other occurrences of Obojona in the Warao New Testament.)
Martu Wangka: “throw out badness” (source: Carl Gross)
Kyaka: “burn the jaw bones” — This goes back to the pre-Christian custom of hanging the jaw bones of murdered relatives on ones door frame until the time of revenge. Christians symbolically burned those bones to show forgiveness which in turn became the word for “forgiveness” (source: Eugene Nida, according to this blog )
Koonzime: “remove the bad deed-counters” (“The Koonzime lay out the deeds symbolically — usually strips of banana leaf — and rehearse their grievances with the person addressed.”) (Source: Keith and Mary Beavon in Notes on Translation 3/1996, p. 16)
Ngbaka: ele: “forgive and forget” (Margaret Hill [in Holzhausen & Ridere 2010, p. 8f.] recalls that originally there were two different words used in Ngbaka, one for God (ɛlɛ) and one for people (mbɔkɔ — excuse something) since it was felt that people might well forgive but, unlike God, can’t forget. See also this lectionary in The Christian Century.
Amahuaca: “erase” / “smooth over” (“It was an expression the people used for smoothing over dirt when marks or drawings had been made in it. It meant wiping off dust in which marks had been made, or wiping off writing on the blackboard. To wipe off the slate, to erase, to take completely away — it has a very wide meaning and applies very well to God’s wiping away sins, removing them from the record, taking them away.”) (Source: Robert Russel, quoted in Walls / Bennett 1959, p. 193)
Gonja / Dangme: “lend / loan” (in the words of one Dangme scholar: “When you sin and you are forgiven, you forget that you have been forgiven, and continue to sin. But when you see the forgiveness as a debt/loan which you will pay for, you do not continue to sin, else you have more debts to pay” — quoted in Jonathan E.T. Kuwornu-Adjaottor in Ibadan Journal of Religious Studies 17/2 2010, p. 67ff. )
Kwere: kulekelela, meaning literally “to allow for.” Derived from the root leka which means “to leave.” In other words, forgiveness is leaving behind the offense in relationship to the person. It is also used in contexts of setting someone free. (Source: Megan Barton)
Merina Malagasy: mamela or “leave / let go (of sin / mistakes)” (source: Brigitte Rabarijaona)
Mauwake: “take away one’s heaviness” (compare sin as “heavy”) (source: Kwan Poh San in this article )
In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “While the woman was gone we begged Jesus saying . . .”
In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “Then we said to him . . .”
In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “And Jesus said to us . . .”
In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “And we stayed in the boat dragging the fish net where the fish were. It was not far from the shore, just about a hundred meters.”
Following are a number of back-translations of John 3:18:
Chol: “He who believes will not have to pay for his sins. He who does not believe, he is already beginning to pay for his sins because he does not believe on the name of the only Son of God.”
Yatzachi Zapotec: “The person who trusts in the Son of God, it is already determined about him that he does not have guilt, but the person who does not trust in him it is determined about him that he does have guilt. . .” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “People who believe in the Child of God, they are not punished/condemned. But people who do not believe, it is clear that they will be punished/condemned by God, because they do not want to believe in that Only Child of God.” (Source: Uma Back Translation)
Yakan: “Whoever trusts in the Son of God will not be hit by the judgment of God. Those who do not trust, have already been hit by the judgment of God because they do not trust in Isa, the only Son of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Anyone who believes in me, he will not be punished by God, but those who do not believe in me, it is known beforehand that they will be punished. Because as for me, the only child of God, they have not believed in me.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Therefore those who believe in him, they will emphatically not be punished. But those who don’t believe, they have already been sentenced/condemned to be punished, because of-course they didn’t believe in the only Child of God.” (Source: Kankanaey Back Translation)
Tagbanwa: “As many as will believe-in/obey and trust-in/rely-on him will really not be sentenced with a sentence of punishment. But those who don’t believe/obey, they have already been sentenced to be given punishment, because they are not believing-in/obeying this one-and-only Son of God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He who believes the Son of God will not be sentenced. But he who does not believe, already is sentenced because he does not believe in the only Son of God.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 John 1:2:
Uma: “The one who gives life, he appeared in this world, and we (excl.) saw [emphatic] him. That’s why we (excl.) make-clear [i.e., explain] to you who he is, and testify that he is the one who gives good life forever. From the first he already was with God the Father, and he appeared to us (excl.).” (Source: Uma Back Translation)
Yakan: “He was shown/revealed in the shape/form of a human/mankind. We (excl.) really saw him therefore we (excl.) witness telling you about the one who gives life which has no end. In the beginning he was there with his Father God, and he was shown/revealed to us (excl.).” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “When this source of life came down here to the earth, we (excl.) saw Him, and because of that we will tell you what we have seen. We will explain to you about the One titled Life Without End. He was the companion of our Father God before, and then He was revealed to us (excl.) here on the earth.” (Source: Western Bukidnon Manobo Back Translation)
Tagbanwa: “Yes indeed, he who is the source of life, he was made evident to us (excl.). We(excl.) really saw him. That’s why we (excl.) now testify about him, and we (excl.) are now teaching you concerning him who is alive without ending. From long ago, he was already there in the presence of God the Father, and now/today, he has been made evident to us (excl.).” (Source: Tagbanwa Back Translation)
Tenango Otomi: “This one who gives the new life caused it to be known who he was. And we saw him and now we give our witness that we saw him. Now we tell you that this one who gives the new life has no beginning and has no ending to his life. He was living there where his Father is, but he came here so that we saw him.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “He revealed himself to us and we saw him and we say that he lives eternally. And we proclaim to you (pl.) that he is with our (in) father God and how he revealed himself to us.”
Eastern Highland Otomi: “And he the Word who gives the new life showed himself to us in that he became a person. And we saw that he really became a person. So that’s what we are telling you now, that he is the one who was living, and lives now, and will never end. He was living with his Father and later came into the world and showed himself to us.”
Tzotzil: “He showed himself that he is the giver of life. We saw him. Therefore we tell you (pl.) what he is like the giver of everlasting life, who was there with our (inclusive) Father God. Afterwards he came and showed himself before us.”
Garifuna: “The one who gives life has been shown to us…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “For life was revealed (made visible). We ourselves saw him. That is what I’m telling you about. Life, the one who exists forever, always dwelt with the Father. That is what I’m telling you about. I’m talking to you about that one who was revealed to us.”
Yanesha’: “This, of a truth, we relate to you. Now, of a truth, already it has appeared therein we completely live. We, already we have seen it, we now we reveal about him. Now we relate to you how that not will we be in mortal state, ever. This life completely was where Father was, however, for us, too, completely already it has appeared.”
Aguaruna: “God caused us to see (know) that life, and because it was so we are those who saw (know) him. Being so, being those who saw, we tell about him, that one who gives always life, the one who lives with our Father God, that one, concerning him we tell. What God caused us to see, concerning that one I tell.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 2:24:
Uma: “So, as for you, relatives, the news that you have heard from the first you must take-to-heart always. If that news that you have heard from the first you take-to-heart always, you will remain in harmony with God the Child and God the Father.” (Source: Uma Back Translation)
Yakan: “Therefore really store up in your livers the preaching about Isa Almasi that you have heard when you first trusted in him. If that what you heard remains in your liver, you are really one with God’s Son and also with his Father.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The doctrine which was taught to you when you first believed must be held tightly by you. For if you hold it tight, it is not possible that you will not always be one with God our (incl.) Father and with his Son Jesus Christ.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Make-firm then in your minds the true teaching that you have been hearing beginning-from when- you -believed. Because if you do that, you will always be in God and in Jesu Cristo his Child,” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, as for you, take good care that these words which you heard from the past remain with you. Because if you really take to heart (lit. put away in your heads) this which you heard from the past, therein you can be sure that your fellowship with God the Son and his Father won’t change/move.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Therefore in your hearts dwell upon the words which you heard at first. If in your hearts you dwell upon the words which you first heard, then you will walk with the Son of God, and also you will walk with the Father.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Think about what you have heard since you began to trust in Christ. If you will do that you will constantly be with our father God and with his son.”
Eastern Highland Otomi: “And we, we must plant on our hearts what we heard at the beginning. Because if we plant in our hearts what we heard at the beginning, then habitually we live with the Father and his Son.”
Tzotzil: “Therefore all that you heard when you began to believe God’s word, once and for all, put it in your hearts. If once and for all it has arrived in your hearts all that you heard when you began to believe God’s word, thus once and for all you have entered the presence of the Son of God and also the presence of His Father.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “As for you (plural), keep that very word which you first heard. If you keep that which you first heard, you will keep living (abiding) with the Father, like that you will do. You will keep living (abiding) with the Son also.”
Yanesha’: “The words from the beginning, already they have arrived on you in your heart. Let it stay thus. If the words you heard from the beginning, if you reserve them in your heart, then you will be one with his Son and the Father.”
Aguaruna: “What you heard at the beginning, that be remembering. Doing so you will live in (at, direction toward) God, and in his Son.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
